remitteth Sins and Trespasses unto another as concerning the Pardoning of the Private Offence Q. Whether is Remission of Sins freely given A. Albeit God remitteth not our Sins unto us except a most sufficient Price or Punishment be first paid for them yet he remitteth them freely unto us for Christ's sake Q. But Christ did Merit Remission therefore Remission is not Free A. It was God's Free Grace to give Christ unto us and therefore whatsoever cometh by Christ cometh freely Q. For what is Remission of Sins given A. Besides the Free Mercy of God Remission of Sins is granted by the Vertue Passion and Intercession of Christ Behold the Lamb of God that taketh Joh. 1. 29. away the sins of the world Christ hath once suffered for our sins 1 Pet. 3. 18. the just for the unjust that he might bring us to God The blood of Christ cleanseth us from 1 Joh. 1. 7. all sin It pleased the Father that in Christ Col. 1. 19 20. should all fulness dwell and by him to reconcile all things to himself and to set at peace through the blood of his cross both the things in earth and things in heaven Ye are come to Jesus the Mediator of Heb. 12. 24. the New-Testament and to the blood of sprinkling that speaketh better things than that of Abel By Christ we have redemption through Eph. 1. 7. his â—â—ood even the forgiveness of sins Q. How could it stand with the Iustice of God to punish Christ for us A. Christ was willing to be punished for our Sins yea he offered himself freely for us Walk in love as Christ hath loved us Eph. 5. 2. and hath given himself for us to be an offering and a sacrifice of a sweet-smelling savour to God Christ loved the Church and gave himself Chap. 5. 25. for it that he might sanctifie it He gave himself for us that he might Tit. 2. 14. redeem us from all iniquity Q. Doth not Christ as well deliver us from the Punishment as the Guilt of Sin A. Yes as plainly appeareth And therefore what Judgments are executed upon the Elect after Justification are not properly Punishments but Fatherly Corrections and of Love Being justified by faith we have peace Rom. 5. 1. with God Even Jesus which delivered us from â— Thes 1. 10. wrath to come The END of the Catechism A Preparatory SERMON For the Worthy Receiving of the Holy Sacrament OF THE Lord's Supper As it was Preach'd in SERJEANTS-INN-CHAPPEL IN Fleet-street London By JAMES CLIFFORD M. A. Chaplain to the Honourable SOCIETY Psal xxvi 6. I will wash mine hands in innocency O Lord and compass thine Altar LONDON Printed for J. Deacon at the Angel in Gilt-spur-street without Newgate 1694. And are to be Sold by the Booksellers of London and Westminster A PRAYER PRevent us O Lord in all our doings with thy most gracious favour and further us with thy continual help that in all our works begun continued and ended in thee we may glorifie thy holy Name and finally by thy mercy obtain everlasting life through Jesus Christ our Lord. Let us pray for the whole State of Christ's Catholick Church dispers'd over the face of the whole Earth That it may please God to govern it universally in the right way Let us pray for the Lord 's Anointed King WILLIAM and Queen MARY of England Scotland France and Ireland Defenders of the Faith c. For Catherine the Queen Dowager Princess Anne of Denmark and all the Royal Family Let us pray for all the Lords of Their Majesties most Honourable Privy Council all the Nobility Judges Gentry and Commons of this Land * If Sitting more-especially for the Honourable High Court of Parliament now assembled Les us pray for the whole Body of the Clergy whether Archbishops Bishops or other inferiour Priests and Deacons And for a Supply of their Mortality water with the Dew of thy Blessing the Two Famous Universities Oxford and Cambridge and especially for this Honourable Society of Law and Equity Lastly O Lord we return unto thee for a Blessing upon our selves here met together O Lord be present both with Speaker and Hearer bless me O Lord that am to speak bless these thy People that are to hear open unto me the Door of Utterance that I may deliver thy Word plainly powerfully and profitably open we pray thee not only the Ears but the Hearts of these thy People that they may receive the Word not as the Word of sinful Men but as the Word of thee the ever Living God which is able to save their Souls Grant good God that they may hear it attentively conceive it readily apply it wisely lay it up in their Memories faithfully meditate and practice it in their Lives and Conversations conscionably so that it may prove to none of us the savour of Death unto Death but unto every Soul here present the savour of Life unto Life that hereby our Understandings may be enlightned our Hearts purified our Consciences pacified our sinful Lives reformed and our precious Souls eternally saved at the Day of the Lord Jesus These and all other needful Mercies we beg at thy hands for the sake and worthiness of Jesus Christ the Righteous the Son of thy Love in whom thou art well pleased in whose Name and Words we call upon thee Our Father c. 1 COR. xi 27 28 29. Whosoever shall eat this bread and drink this cup of the Lord unworthily shall be guilty of the body and blood of the Lord. But let a man examine himself and so let him eat of that bread and drink of that cup. For he that eateth and drinketh unworthily eateth and drinketh damnation to himself not discerning the Lords body THE Apostle having declared the true Institution of the Sacrament and the right End to be observed in the Celebration of it viz. The perpetual Commemoration of Christ's Death in the fore-going Words In the next place he shew the great Danger Men run into by an undue and unworthy Participation of this Ordinance They commit a great Sin which draws upon them great Judgments both Temporal and Eternal unless by a diligent Examination of themselves the Sin be prevented and the Punishment warded off In these Words we have I. The Sin of Unworthy Receiving Ver. 27. II. The Means to avoid this Sin Ver. 28. which is careful Examination of one's self before the Sacrament III. The Punishment which they Ver. 29. incurr who Commit the Sin and Neglect the Means and that is Judgment or Damnation First Here 's the Sin of Unworthy Ver. 27. Receiving laid down Whoso shall eat this bread and drink the cup of the Lord unworthily shall be guilty of the body and blood of the Lord. 1. In which Words we may take notice 1. Of the Sin it self 2. Of the Quality of this Sin First Here 's the Sin it self Unworthy Receiving There 's a Twofold Unworthiness 1. Of
Redemption For what Benefits he merited by his Death he doth not retain them unto himself but bestoweth them on us Q. What is it therefore to Believe in Iesus A. It is not only to Believe that he is able to save and that he is the only Means to obtain Salvation by but also that he is my Saviour My spirit doth rejoyce in God my Saviour Luk. 1. 47. The Lord is my light and my strength Psal 27. 1. And that I rely wholly upon him and none but him for the Salvation of my Soul Lord to whom shall we go thou hast Joh. 6. 68. the words of eternal life Q. What Comfort hast thou by this A. That though I am guilty of innumerable Sins both Original and Actual even the Breach of the whole Law and so am worthy to be damned and have all the Plagues of God due to my Sin cast upon me yea though I were a Bond-Slave to Sin and Satan yet I Believe that Jesus is my Saviour and that he hath delivered me from all my Sins both the Guilt and the stisfactory Punishment of them and also from the Power of Sin and Satan The Spirit of the Lord is upon me because he hath anointed me that I should preach the gospel to the poor heal the broken-hearted preach deliverance to the captives and recovering of sight to the blind that I should set at liberty them that are bruised Q. What is signified by the Word CHRIST A. Christ signifieth Anointed Q. Why is he called Christ that is Anointed A. Because he was Ordained of the Father and Anointed of the Holy Ghost the Chief Prophet and Doctour The Lord thy God will raise up unto thee a Prophet like unto me Deut. 18. 15. who hath opened unto us the secret Counsle and all the Will of his Father concerning our Redemption For all things that I have heard of Joh. 15. 15. my Father have I made known unto you And the High-Priest who with that one only Sacrifice of his Body hath redeemed us So Christ was once offered to take Heb. 9. 28. away the sins of many And doth continually make Intercession to his Father for us Who shall condemn It is Christ which Rom. 8. 34. is dead yea which is risen again who is also at the right-hand of God and maketh request for us And a King who ruleth us by his Word and Spirit and defendeth and maintaineth that Salvation which he hath purchased for us And he shall reign over the hous of Luk. 1. 33. Jacob for ever and of his kingdom shall be none end And I will give unto them eternal Joh. 10 28. life and they shall never perish neither shall any pluck them out of my hand Q. What Benefit hast thou by this A. That both I and all the Elect of God are made spiritual Kings Priests and Prophets And from Jesus Christ which hath made us kings and priests unto God even his Father Kings in bearing rule over our Hearts and mastering our rebellious Thoughs Wills and Affections Let not sin reign therefore in your mortal Rom. 6. 12. bodies that ye should obey it in the lusts thereof Priests in offering up to God our Spiritual Sacrifices And ye as lively stones be made a 1 Pet. 2. 5. spiritual house and a holy priesthood to offer up spiritual sacrifices acceptable to God by Jesus Christ Of Prayer Let my prayer be directed in thy sight Psal 141. 2. as incense and the lifting up of mine hands as an evening sacrifice Of Thanksgiving Let us therefore hy him offer the sacrifices Heb. 13. 15. of praise always to God Of Alms To do good and to distribute forget Ver. 16. not for with such sacrifice God is well-pleased Of a Contrite Heart The sacrifices of God are a contrite Psal 51. 17. heart a contrite and a broken heart O Lord thou wilt not despise Of our whole Souls and Bodies for the Service of God I bescech you therefore brethren that Rom. 12. 1. ye give up your bodies a living sacrifice holy and acceptable to God And Prophets in applying that Knowledge we have to the Benefit and Good of others When thou are converted strengthen Luk. 23. 32. thy brethren Q. Now shew me why this Iesus Christ is called the only Son of God seeing we also are said to be the Sons of God A. Christ is called God's only Son because he alone is the Co-eternal and Natural Son of the Eternal Father And the word was made flesh and Joh. 1. 14. dwelt among us and we saw the glory thereof as the glory of the only begotten Son of the Father Thou art my Son this day begat I Heb. 1. 5. thee I will be his Father and he shall be my Son The Angels also and Adam before his Fall are his Sons by Creation But we are Sons adopted of the Father by Grace for his sake Who hath predestinated us t be adopted Eph. 1. 5. through Jesus Christ unto himself As many as received him to them Joh. 1. 12. gave he power to be the sons of God even to them that believe in his name Q. What Comfort cometh by this A. It sheweth the wonderful Love and great Mercy of God to me that when I was by Nature the Child of Wrath and Perdition he spared not to give his only Son for me to make me his Child and Hell by the Grace of Adoption But God so loved the world that he Joh. 3. 16. gave his only begotten Son that whoseever believeth in him shall not perish but have eternal life Q. Wherefore is he called Our Lord A. Because he redeeming and ransoming both our Body and Soul from Sin not with Gold and Silver but with his precious Blood and delivering us from all the Power of the Devil hath set us free to serve him Knowing that ye were not redeemed 1 Pet. 1. 18 with corruptible things as silver and gold But with the preceious blood of Christ 19 That ye should shew forth the vertues Chap. 2. 9. of him that hath called you out of darkness into his marvellous light Q. What is the Comfort of this A. That Christ being my Lord and I living under his Dominion I need not fear what Enemies whether Devil or wicked Men can do unto me If God be on our side who can be against us And though I was under the Prince of Darkness having Satan my Lord until I believed in Christ yet finde I am Christ's and he is my only Lord and that by Purchase with his Blood by Gift from his Father and by Marriage contracted to be consummate at his Appearing Q. Which is the Third Article A. Which was Conceived by the Holy Ghost born of the Virgin Mary Q. What Believest thou in this Article A. I Believe That the Son of God who is and continueth True and Everlasting God took the very Nature of Man of the
Adam all die By the offence of one the fault came on Rom. 5. 18. all men to condemnation By one mans disobedience many were Ver. 19. made sinners Q. Is Original Corruption found in every one equally A. Yes it is for that which is born of Natural Generation is nothing but Corruption For as St. John saith That which is born of flesh is flesh Joh. 3. 6. Q. Doth this Corruption of Nature break forth and shew it self equally and in all Men alike A. No Though Original Corruption be found equally and alike in all Men naturally yet doth God for the Good of Humane Society limit Man's Corruption and restrain Man from notorious Crimes y their Natural Temper by Fear of Shame and Punishment Desire of Honour and Reward and such like Q. Now what is Actual Sin A. It is a Fruit of Original Corruption and it is a Particular and Actual Breach of God's Law For out of the heart come evil thoughts Mat. 15. 19. murders adulteries fornications thefts and such like When lust hath conceived it bringeth Jam. 1. 15. forth sin Q. How is Actual Sin distinguished A. Into Inward and Outward It is either the Inward Faculties of the Soul as the Mind or Will and Affections or in the Outward Members of the Body Q. What is the Actual Sin of the Mind Will and Affections A. It is the evil Thought or Intent of the Mind which comes either by the Conceiving of the Mind it self or by Satan's Suggestion The Lord saw that the wickedness of Gen. 6. 5. man was great in the earth and all the imaginations of his heart were only evil continually And Satan stood up against Israel and 1 Chron. â—1 1. provoked David to number Israel Also it is every Motion and Lust and Desire stirring in the Heart contrary to God's Law For the flesh lusteth against the spirit Gal. 5. 17. and the spirit against the flesh and these are contrary one to the other Q. What is Outward Actual Sin in the Outward Members of the Body A. It is that which is committed by the Members of the Body carrying with it the Faculties of the Soul Q. How is Actual Sin effected A. Two ways Either by Omission or Commission either by omitting that which ought to be done or by committing that Evil that is forbidden and ought not to be done whether it be inwardly in the Mind Will or Affections or outwardly in Word or Deed. Q. What is the State of Misery following the Fall of Man A. It is a continual Subjection to the Curse of God whereby Man by the just Sentence of God is continually subject and liable to God's Curse for Sin Cursed is every one that continueth not Gal. 3. 10. in all things which are written in the book of the law to do them And that in this Life both in Body and outward Estate The Lord shall make the pestilence cleave Deut. 28. 21. unto thee until he have consumed thee from off the land whither thou goest to possess it The Lord shall smite thee with a consumption Ver. 22 c. and with a fever and with an inflammation and with an extreme burning and with the sword and with blasting and with mildew and they shall pursue thee till thou perish c. And also in Soul and that with Blindness of Mind Hardness and Astonishment of Heart Horrour of Conscinece and such like And the Lord shall smite thee with Deut. 28. 28. madness and with blindness and with astonishment of heart And not only in this Life but also in the End of this Life and that is the Power of Corporal Death the Death of the Body whereby the Soul is severed from the Body And also after this Life is ended And that by Eternal Death of Body and Soul in Hell Fire called the Second Death which is a final Separation from the comfortable Presence of God the Father Son and Holy Ghost and a sense and feeling of God's Wrath in that Separation whenas it shall be said to them I never knew you Depart from me Mat. 7. 23. ye that work iniquity Depart from me into everlasting fire Chap. 25. 41. which is prepared for the devil and his angels Q. Seeing then by the just Iudgment of God we are subject both to Temporal and Eternal Punishment Is there yet any Way or Means remaining whereby we may be delivered from these Punishments and be reconciled to God A. God will have his Justice satisfied Wherefore it is necessary that we satisfie either by our selves or by another For The soul that sinneth it shall â—ie Exod. 18. 4. Q. Are we able to satisfie our selves A. Not a whit Nay rather we do every Day encrease our Debt For If thou O Lord shouldest mark our Psal 130. 3. iniquities O Lord who should stand Q. Is there any Creature which only is a Creature in Heaven or Earth able to satisfie for us A. None For first God will not punish that Sin in any other Creature which Man hath committed For The soul that sinneth it shall die Exod. 18. Neither can that which is nothing but a Creature sustain the Wrath of God against Sin and deliver others from it Who can stand before his wrath or Nah. 1. 6. who can abide in the fierceness of his wrath Q. What manner of Mediator then and Deliverer must we seek for A. Such a one verily as is very Man For since by man came death by man 1 Cor. 15. 21. came also the resurrection of the dead And perfectly Just For such an high priest it became us to Heb. 7. 26. have which is holy harmless undefiled separate from sinners Q. Wherefore is it necessary that he be very Man A. 1st That he might die and suffer the Punishment due to Sin which the Godhead could not do Forasmuch then as the children were Chap. 2. 14. partakers of flesh and blood he also himself likewise took part with them that he might destroy through death him that had the power of death that is the devil 2dly Because the Justice of God requireth that the same Humane Nature which sinned do it self likewise make Recompence for Sin The righteousness of the righteous shall Exod. 18. 20. be upon him and the wickedness of the wicked shall be upon himself Q. Why also must he be very God A That he might by his Godhead sustain in his Flesh the burthen of God's Wrath For the Lord thy God is a consuming Deut. 4. 24. fire and a jealous God And might recover and restore unto us that Righteousness which we had lost He was wounded for our transgressions Isa 53. 5. he was broken for our iniquities the chastisement of our peace was upon him and with his stripes we are healed Yet the Lord would break him and Ver. 10. make him subject to infirmities when he shall make his soul an offering for sin
is entred into the very heaven to appear now in the sight of God for us Q. What is the Kingly Office of Christ A. It is that whereby Christ exerciseth the Power given him of his Father over all Things distributing his Gifts and disposing of all things for the Good of God's Chosen All power is given to me both in heaven Mat. 28. 18. and in earth Which Office Christ performs Two ways 1st In the Spiritual Government of his Church which stands partly in collecting and gathering his Church and the Members of it out of the World and from under the Tyranny of the Devil Sin and Death Who hath delivered us from the Col. 1. 13. power of darkness and hath translated us into the kingdom of his dear Son And partly in keeping it being collected and gathered in the way unto Eternal Life The encrease of his government and peace shall have none end he shall sit upon the throne of David and upon his kingdom to order it and to stablish it with judgment and with justice from henceforth and for ever 2dly In the Destruction of his and their Enemies partly in this World but most fully in the End of this World in the Day of Judgment Then shall the wicked man be revealed 2 Thes 2. 8. whom the Lord shall consume with the spirit of his mouth and shall abolish with the brightness of his coming Q. What be the Laws of Christ's Spiritual Government by which he governs it and the Members of it They are Two 1st His Word namely the Doctrine of the Prophets and Apostles written in the Old and New Testament 2dly The Power and Operation of his Spirit in the Hearts of his Servants Mark 1. 14. Isa 53. 1. Jer. 31. 33. Q. How is Christ and all his Benefits available to us A. By being made ours For otherwise they shall no way help us to the satisfying of God's Justice even as other Mens Riches avail nothing to deliver us out of Debt except they become ours Q. How therefore may his Gifts and Benefits be made ours A. If we be made one with him For by the Benefit of that Union we are made Partakers of all his Spiritual Graces and Riches which are no less imputed unto us before God than if they were ours by Nature For this cause saith the Apostle That we are by Christ reconciled in Col. 1. 22. the body of his flesh through death to make you holy and unblameable and without fault in his sight Q. Can no Man therefore be a Partaker of Christ's Gifts except he be made one with him A. He cannot even as a Woman cannot be a Partaker of the Riches and Honour of some Great Man except she be joyned with him in Marriage so that they become one Body and one Flesh The Members also cannot draw Life from the Head if they be not joyned with it Therefore there is no true partaking of Christ except there be an Union with him For this cause Christ saith Except ye eat the flesh of the son of Joh. 6. 53. man and drink his blood ye have no life in you Q. How are we United to Christ and made One with him A. As many as are United to Christ are Incorporated and made Members of that Mystical Body whereof Christ is the Head As St. Paul saith For we are members of his Body of his Eph. 4. 30. flesh and of his bones Q. What manner of Union is it whereby we are joyned and made one with Christ A. Our Incorporation into Christ and Union with him is a great Mystery As St. Paul saith This is a great mystery but I speak Eph. 4. 32. concerning Christ and the church A. And not any way Corporeal but Spiritual For He that is joyned with the Lord is one 1 Cor. 6. 17. spirit Q. How are we to conceive of that Mystical Union with Christ A. Thus That our Mystical Union with him is a most near and real Union For as the body is one and hath many 1 Cor. 12. 12. members and all the members of the body which is one though they be many yet are but one body even so is Christ And that our whole Person Body and Soul are united to the Body and Soul of Christ so that we are Members of his Body of his Flesh and of his Bones For Know you not that your bodies are the members of Christ and that we are members of his body of his flesh and of his bones And by his Flesh we are also joyned ot his Godhead to his Divine Nature For that whereby we have Fellowship with God joyns us to God Now by the Flesh of Christ we have Fellowship with God Therefore the Flesh of Christ doth joyn us to God By the new and living way which he hath prepared for us through the vail that is his flesh Q. Now shew unto me the Mâ—ans how we are united and made one with Christ A. We are Spiritually united to Christ Two ways 1st The Spirit of Christ one and the same Spirit being both in Christ and in us First in Christ and then in us For by one spirit we are all baptized into one body whether we be Jews or Grecians And we know that we dwell in him 1 Joh. 4. 13. and he in us because he hath given us of his spirit 2dly By Faith As Christ himself testifieth in the Prayer which he made to God for all the Faithful Father I pray thee for such as shall Joh. 17. 20. believe in me that they all may be one as thou O Father art in me and I in thee that they also may be one in us Q. Seeing that by Faith we are united and made one with Christ shâ—w me what true Faith is A. It is not only a certain Knowledge whereby I surely assent to all things which God hath revealed unto us in his Word As the devils they believe that there Jam. 2. 19. is one God but also an assured Trust Neither did Abraham doubt of the pro-mise Rom. 4. 20. through unbelief but was strengthned in the faith Being fully assured that he which had Ver. 21. promised was able also to do it kindled in my Heart by the Holy Ghost This is the work of God that ye Joh. 6. 29. believe in him whom he hath sent For flesh and blood hath not revealed Mat. 16. 17. it to thee but my Father which is in heaven through the Gospel For I am not ashamed of the gospel of Rom. 1. 16. Christ for it is the power of God unto salvation to every one that believeth whereby I make my Repose in God being assuredly resolved that Remission of Sins Everlasting Righteousness and Life is given not only to others but to me also For being justified by faith we have Chap. 5. 1. peace towards God through our Lord Jesus Christ and that freely through the Mercy of God for the Merit
it cannot be lost though for a time it may in some part as concerning some Gifts or some measure of it so that in the Elect it cannot be utterly lost For a little while have I forsaken thee Isa 54. 8. but with great compassion will I gather thee Q. What Benefits are received by the Holy Ghost A. They are such as concern the Reprobate As by virtue of the Holy Ghost they may be enabled to preach the Historical Faith As in the Example of Balaam who Numb 24. 17. Foretold of Christ To Interpret the Scriptures aright in some places As the Scribes and the Chief-Priests Mat. 2. 5 6. They may receive some measure of Illumination They may be restrained for a time from this or that Sin As in the Example of Abimilech Gen. 20. 6. They may obtain some measure of Worldly Joy or some Counterfeit Joy As in the Example of Herod and Mark 6. 20. Luk. 8. 13. the Parable of the Seed Or such as concern the Elect By the Holy Ghost they are Regenerated Joh. 3. 5. By it the Fruits of the Spirit are Gal. 5. 22. wrought in the Hearts of the Elect By it is wrought the Assurance of Rom. 8. 15. Salvation in the Elect. By virtue of the Holy Ghost the Elect Chap. 14. 4. are preserved in the State of Grace Q. What is it to Believe in the Holy Ghost A. I do not only Believe That there is a Holy Ghost but also That I by virtue of thâ—s Holy Ghost am truly Regenerate Comforted Preserved Settled in Faith and made Partaker of all other necessary Benefits of the Spirit Concerning the Church the Fourth Part of the Creed Q. Which is the Ninth Article of the Creed A. I Believe the Holy Catholick Church the Communion of Saints Q. Why is it not as well said I believe in as I believe the Holy Catholick Church A. It is warrantable to believe the Church but not warrantable to believe in the Church or to rest our Judgments upon the Authority of the Church without any Warrant from the Word Believe not every Spirit but try whether they are of God And the Reasons wherefore we are to Believe in the Church are 1st Because it is an Honour peculiar to God to be depended upon or to be believed in Ye believe in God believe also in Joh. 14. 1. me 2dly Because the Word is the Foundation of the Church and not the Church of the Word Ye are built upon the foundation of the Eph. 2. 20. Apostles and Prophets Jesus Christ himself being the chief corner stone 3dly Because the Church may err as did the Church of Corinth err about 1 Cor. 20. the Sacrament Q. What is the True Church A. The True Church is nothing but a peculiar Company of Men Elected and Called But ye are a chosen generation a 1 Pet. 2. 9. royal priesthood an holy nation a peculiar people that you should shew forth the vertues of him that hath called you out of darkness into his marvellous light Q. Is there but One Church of God or be there Many Churches of Christ A. There is but One True Catholick or Universal Church There is one body and one spirit even Eph. 4. 4. as ye are called in one hope of your vocation This True Church is either Triumphant with the blessed Angels in Heaven Therefore are they in the presence of the Rev. 7. 15. throne of God and serve him day and night in his temple and he that sitteth on the throne will dwell amongst them Or Militant on Earth fighting under Christ's Banner against the World the Flesh and the Devil And there was a battel in heaven Michael Rev. 12. 7. and his angels fought against the dragon and the dragon fought and his angels This Militant Church is either Visible as a Company amongst Men professing the True and Uncorrupt Doctrine of the Law and Gospel in which Company are many dead and unregenerate Members and Hypocrites Not every one that saith unto me Lord Lord shall enter into the kingdom of heaven Or Invisible that is a Company of those that are elected to Eternal Life in whom a New Life is begun here by the Holy Ghost and is perfected in the Life to come This Church as long as it sojourneth on Earth always lieth hid in the Visible Church Those that are in this Invisible Church never perish neither are there any Hypocrites therein but the Elect only of whom it is said No man shall pluck my sheep out of my Joh. 10. 28. hands The Lord knoweth who are his 2 Tim. 2. 19. Q. Who is the Head of this Mystical Body the Church A. Only Christ himself as may appear The husband is the wife's head even Eph. 5. 23. as Christ is the head of the Church and the same is the Saviour of the body And that 1st Because he only is able to perform the Office of an Head unto his Church as to Quicken to Preserve to Nourish to Direct and Govern it 2dly Because he only is able to prescribe Laws to bind the Consciences There is one Law-giver which is able Jam. 4. 12. to save and to destroy Q. What are the Notes or Signs of the True Church A. They are either Internal Signs 1st The Spirit of God dwelling in the Heart Grieve not the holy Spirit of God by Eph. 4. 30. whom ye are sealed to the day of redemption 2dly Is True Regeneration For that which is born of flesh is flesh Joh. 3. 6. and that which is born of the Spirit is spirit 3dly True Faith is a Sign for the Church is called by the Name of the Faithful Mine eyes shall be unto the faithful of Psal 101. 6. the land that they may dwell with me Or External Signs As 1st The pure Preaching of the Word of God If ye continue in my word ye are verily Joh. 8. 31. my disciples 2dly The right Administration of the Sacraments namely Baptism and the Lord's Supper Go and teach all nations baptizing Mat. 28. 19 them in the Name of the Father and of the Son and of the Holy Ghost Teaching them to observe all things 20. whatsoever I have commanded you 3dly The Third Sign is A sincere Profession of Justification by Christ alone Neither is there salvation in any other Act. 4. 12. name for among men there is given no other name under heaven whereby we must be saved Q. Wherefore is the Church called Holy A. 1st Because the Holiness of Christ is imputed to it Ye are of him in Christ Jesus who of 1 Cor. 1 30. God is made unto us wisdom righteteousness sanctification and redemption 2dly Because Holiness is begun in every Soul that is regenerate in this Life Surely they work none iniquity that Psal 119. 3. walk in his ways 3dly It is Holy in respect of Prophane Persons Aaron and his Sons are
Christ For as the body is one and hath many 1 Cor. 12. 12. members and all the members of the body which is one though they be many yet are but one body even so is Christ For by one Spirit we are baptized into Ver. 13 one body whether we be Jews or Grecians bond or free and have been all made to drink into one spirit For the body also is not one member but 14. many For we that are many are one bread 1 Cor. 10. 17. and one body because we are partakers of one bread We being many are one body in Christ Rom. 12. 5. and every one one anothers members But let us follow the truth in love and Eph. 4. 15. in all things grow up into him which is the head that is Christ For we are members of his body of his Chap. 5. 30. flesh and of his bones Whereby we are ready to communicate all God's Benefits both Spiritual and Temporal to the mutual Health and Comfort of one another according to the measure which we have received of God in this Life Besides the things that are outward I 2 Cor 11. 28. am cumbred daily and have the care of all the churches Bear ye one anothers burthen and so Gal. 6. 2. fulfil the law of Christ If there be therefore any consolation in Christ if any comfort of love if any fellowship of the Spirit if any compassion and mercy Fulfil my joy that ye be like-minded having the like love being of one accord and of one judgment That nothing be done through contention or vain-glory but that in meekness of mind every man esteem other better than himself Look not every man on his own things but every man also on the things of other men Q. Wherein have the Saints Communion one with another A. 1st In that they are made Partakers 1 Cor. 12. 13. of the same Privileges in Christ and of the same Saving Graces in his Life And though not in the same Phil. 1. 7. Measure yet of the same Glory in the Life to come For henceforth is laid up for me 2 Tim. 4. 8. the crown of righteousness which the Lord the righteous Judge shall give me at that day and not to me only but unto all them also that love his appearing 2dly In that they are made Partakers of the Prayers of one another I exhort therefore that prayers and supplications 1 Tim. 2. 1. be made for all men c. Pray for the peace of Jerusalem Psal 122. And therefore our Saviour Christ taught us to pray Our Father and not My Father To signifie That we ought to pray for all the Militant Churches as well as our selves 3dly In that they do employ those Talents that God hath given them not altogether to their own private Good but to the Good of God's Church The manifestation of the Spirit is given 1 Cor. 12. 7. to every man to profit withal So that ye labour together in prayer for 2 Cor. 1. 11. us that for the gift bestowed upon us for many thanks may be given by many persons for us For the gathering together of the Saints Eph. 4. 12. and for the work of the Ministry and for the edification of the body of Christ 4thly In that God's Saints are ready to relieve the Necessities of their Brethren And the multitude of them that believed Act. 4. 32. were of one heart and of one soul neither any of them said that any thing of that which he possessed was his own but they had all things common He is ever merciful and lendeth Psal 37. 26. A devout man one that feared God Act. 10. 2. with all his houshold which gave much alms to the people He that hath two coats let him part to Luk 3. 11. him that hath none and him that hath meat do likewise 5thly The Communion of Saints consists in respect of Society and Fellowship one with another And all that believed were in one Act. 2. 24 place and had all things common And they continued daily in the temple 26. with one accord and breaking bread at home did eat their meat together with gladness and singleness of heart Thou art my Lord my well-doing extendeth Psal 16. 3 4. not to thee but to the Saints that are in the earth and to the excellent all my delight is in them And not only in Private Meeting together of the Saints but also in the diligent and chearful Meeting together at God's House at his Publick Ordinances as at Publick Prayer Hearing the Word Preached Receiving the Holy Sacrament c. I thank my God having you in perfect Phil. 1. 3. memory Because of the fellowship which ye have 5. in the Gospel from the first day till now When I remembred these things I Psal 42. 4. poured out my very heart because I had gone with the multitude and led them into the house of God with the voice of singing and praise as a multitude that keepeth a feast Q. What is to be understood by Saints in this Article A. Not only dead Men much less such as are Canoniz'd by the Pope but also such Servants of God that live upon the Earth being Sanctified by the Blood of Christ and by the Spirit of God being also set a-part and separated out of the World I mean from the Estate of an Unregenerate Person and such as are called Saints in divers places of Scripture Unto the church of God which is at 1 Cor. 1. 2. Corinth to them that are sanctified in Christ Jesus Saints by calling To the Saints that are at Ephesus Eph. 1. To the Saints in Christ that are at Philippi Phil. To them which are at Coloss Saints Col. and faithful brethren in Christ Q. Which is the Tenth Article of the Creep A. The Tenth Article to be believed is Remission of Sins Q. What is the Remission of Sins A. Remission of Sins is the free Gift of God whereby the Elect are freed both from the Guiltiness and Punishment of Sin by the means of the Passion and Intercession of Christ and that in this World Q. Who is it that giveth Remission of Sins A. Remission of Sins is given of God only I even I am he that putteth away Isa 43. 25. thine iniquities for my own sake and will not remember your sins Why doth this man speak blasphemy Mark 2. 7. Who can forgive sins but God only And it must needs be so because Sin is only committed against God and therefore God only hath Power to forgive it Q. But Remission is ascribed to the Apostles and the Ministers as is manifest Mat. 18. Joh. 20. 23. A. The Apostles remit Sins in that they are Signifiers and Declarers of God's Remission The Church remitteth Sins when according to the Commandment of God she denounceth Remission of Sins to the Repentant One Neighbour
the Person When the Person coming is Unworthy that 's not here meant for so none is Worthy can merit or deserve this honourable Privilege 2. Of the Action When we come in an undue unworthy and unprepared Manner when Men care not with what Minds nor in what Manner they come to the Lord's Supper but rush hand-over-head upon the Ordinance There are Three sorts who Receive Unworthily 1. The Ignorant 2. The Superstitious 3. The Profane and Ungodly Ones 1st Such as are Ignorant That come out of Custom rather than Conscience for Shame of the World because 't is counted a Disparagement not to be admitted to that Ordinance rather than out of any Sense Apprehension or Desire of the Benefit accruing by this Ordinance Such as discern not the Lord's Body are not able to look farther than that which they see with their Eyes They indeed behold Bread broken and Wine poured forth but what the Meaning and Signification of those things are they know not They behold the Ceremony but understand not the Mystery They talk of the Sacrament but know not what it is who instituted it why it was ordained to what End and Use it serves and therefore their Receiving cannot be 〈◊〉 a Rational and Intelligible Rom. 12. 1. Service and so is not acceptable to God 2dly The Superstitiously Conceited that attribute more to the Outward Elements and External Administration than is meet The Papists lead the Van in this Brigade who pervert the simplicity of this Ordinance turning the whole business into a Tragedy or Stage-Play by their abominable ridiculous and absurd Gestures and Actions to the high Dishonour of God and grand Abuse of this Sacred and Holy Institution And next unto these follow many Ignorant and Superstitious Protestants who have many fond Conceits and fantastical Opinions of this Ordinance resting in the Opus operatum or Work done thinking that the bare Outward Actions and Elements are able to sanctifie them That if they go Fasting they have the more if having Eaten somewhat the less Benefit by coming That even the very Receiving of the Elements is of great virtue to a sick Man Or That whosoever Receives upon his Death-bed must needs be saved and go to Heaven 3dly Such as are Ungodly and Profane Proud Covetous Voluptuous Drunkards Swearers Neglecters and Despisers of God's Service Scoffers and Jeerers at the Profession of Religion Envious Malicious False-hearted Deceitful Dissembling Wretches that so they may carry it fair toward the World regard not Inward Sanctity Holiness and Integrity at all such as come in the guilt of these Sins unrepented of unbewailed unresolved against these are Spots in our holy Feasts as St. Jude Ver. 12. speaks Bloaches Stains and Reproaches to our Christian Assemblies and such as give great Occasion of such Multitudes separating and withdrawing themselves from our Congregations many profaneâ— ungodly Persons there are in these days who will be railing and inveighing against Separatists and Independents when they themselves give occasion to the being of such Secondly Here 's the Quality of this Sin It 's very heinous and they that commit it are guilty of the Body and Blood of Christ One would think this were a very hard â—ensure of a Fault that seems not to be very great That coming unworthily to the Sacrament should be Murther and Blood-guiltiness nay Guiltiness of the Blood of the only begotten Son of God and so as heinous a Sin as that which Judas and Pilate and the Jews were guilty of in Crucifying the Lord Jesus Christ the Prince of Glory But the Quality of Sin is not to be measured by ours but by God's Judgment of it God calls it such here and we must believe it to be such But how are they guilty Not as principal Actors and Doers in the business for so the Jews were only guilty but as Accessaries and Abettors For 1. 'T is a slighting of Christ's Death a not laying of it to heart in a due manner It implies that we in the secret of our Souls conceive the putting of Christ to Death was no such heinous Offence whenas we can behold the visible Representation of it in the Sacrament without being at all affected with it as if Christ had been a guilty Person deserving to be used as he was and the Jews had done an Act of Justice in Crucifying him 2. 'T is an Injury and Abuse that reflects upon the Person of Christ as he that shall violate the Picture Seal or Arms of a King offers an Indignity to the King himself and shall be punish'd accordingly so he that unworthily useth this Sacrament or Memorial of Christ's Death doth offer Contempt unto the Death it self 3. 'T is a sign we do not lay to heart the Sin of our Nature which was the occasion of Christ's Dying If Man had not sinned Christ had not died And therefore the Prophet Isaiah tells us That he was wounded for our Chap. 53. 5 transgressions and bruised for our iniquities All we like sheep have gone astray 6. and the Lord hath laid on him the iniquity of us all Hence it is that in the Sacrament we should exercise Repentance we should look upon him whom Zech. 12. 10. we have pierced and mourn for him as one mourns for his only son 'T is a Tradition That if the guilty Murtherer be brought to the sight of the Party murthered or touch his Body he 'll presently fall a bleedingâ— The Sight of Christ crucified whom we have murthered by our Sins and Transgressions should cause our Hearts within us to mourn and bleed We should undo that by Repentance which we have done by Sin But thus do not such as Receive unworthily and so remain guilty of the Body and Blood i. e. of the Death of Christ 4. 'T is a frustrating of the End of Christ's Death and as to their particular a shedding of the Blood of Christ in vain Christ gave his Body to be crucified and suffered his Blood to be shed that he might nourish and preserve the Souls of the Faithful unto Everlasting Life Hence it is that he says that his Flesh is Meat indeed and his Joh. 6. 55. Blood is Drink indeed But to whom is it such To those that feed on him by Faith This was the End why Christ gave himself that he might become the Bread of Life But so cannot unworthy Receivers and therefore the End of Christ's giving himself as to them is utterly frustrated and disappointed and so they become guilty of the Body and Blood i. e. of the Death of Christ are interpretatively and in effect Christ's Murtherers and Destroyers Now 't is a fearful thing to be guilty of any Man's Blood yea of a wicked Man's Blood how much more to be guilty of the Blood of the Son of God! of the Blood of God! Deliver me O God from bloodguiltiness says David It was a Sin the guilt whereof Psal 51. lay exceeding heavy yea like a
Levites were ashamed and sanctified themselves as before A shame if foul Vessels at the Sacrament dirty Cloth foul Napkin foul Cup. Is it a shame that the Vessels and Linnen should not in their kind be handsomly fitted and decently prepared And is it not a shame not to have our Hearts and Souls prepared Is it a shame to have a foul Cup and is it not a shame to have a foul and filthy Heart â—hall precious Liquor be put into musty and unclean Vessels Shall filthy â—nhallowed unclean Souls be filled with spiritual Comfort 2. Of Danger To partake of the Passover unworthily a very dangerous thing and that made Hezekiah â—pray so earnestly 2 Chron. 30. A dangerous Business to come to the Sacrament a Matter of Life and Death Tremendum Mysterium Holy Judgment 1st Danger He that eats and drinks 1 Cor. 11. 27. unworthily is guilty of the body and blood of Christ Instead of Drinkers of Christ's Blood are Shedders of his Blood instead of remembring of Christ's Death they put Christ to Deathâ— An unworthy and unprepared Receiver becomes guilty of Christ's Blood How so Because he doth as if he shed his Blood he doth so as the Shedders of Christ's Blood did For look as they that crucified and pierced Christ poured not forth his Blood that they might drink it but only that they might pour it â—orth and shed it so he that doth unworthily and unpreparedly drink his Blood receiving thereby no Profit or Benefit he hath rashly and in vain shed his Blood Now what a fearful thing it is to be guilty of Christ's Blood Deliver me from blood-guiltiness saith the Psalmist Woe be to him that Christ's Blood speaks not for but ten thousand times woe to him that Christ's Blood â—peaketh against 2d Danger He that comes unworthily and unpreparedly not only receives no Good but a great deal of Hurt Good he receive's none a vain Sacrament Ordinance blasted and not only so but a great deal of Hurt 1. Instead of receiving Christ receives the Devil The Devil enter'd into Judas after the Sop. Satan fills their Hearts worse than before ten times more Children of Wrath than before 2. Instead of receiving that which may further Salvation receives that which furthers Condemnation The Zech. 12. 2. Cup of Trembling Some poysoned by Poyson put into Wine Mors in Olla Stone instead of Bread a Scorpion instead of a Fish 3d. Danger Bodily Danger 4. It is a very dangerous thing not to come to the Sacrament to neglect God's Ordinance in an unfrequent Use thereof or utter Disrespect of it He that neglected Circumcision was to be cut off Gen. 17. 14. And we see that God would have killed Moâ—es for neglecting his Child's Circumcision Exod. 4. 24. And see the place Numb 9. 13. And we know the Severity of this Punishment that neglected to come to that Supper of the King Mat. 25. 5 7. And to be without the Sacrament and without Christ and without God in the World are joyned together Eph. 2. 11 12. Whil'st they were called Uncircumcision i. e. without God's Sacraments they were without Christ and without God in the World And the Necessity of the Use of the Sacraments appears by this That before the Israelites must enter into Canaan they must be circumcised and eat the Passover Josh 5. 7 10. To teach That all that will enter into the heavenly Canaan must of necessity in Obedience to God's Commandment be Partakers of his Sacraments It is very dangerous therefore to neglect the Sacraments And yet as dangerous as it is not to come to the Sacrament yet it is no less dangerous to come if we come unpreparedly Unprepared coming is as dangerous as not coming at all It is with this Supper in the Sacrament as it was with that Supper of the King 's in the Parable Mat. 22. They that neglected to come and absented themselves they smarted But ver 13. there was one that came to the Supper and yet he seems to be more severely punish'd than those that came not Now shall Men be punish'd for not coming and for coming too this seems to be an hard case I am in a very great Streight may many a poor Creature say that begins to be convinced of the greatness of the Sin of neglecting so holy and useful an Ordinance of God and of the unworthy and unprepared coming to it Yes surely if Men come not as they should their coming will not serve the turn Mark that Question Friend how camest thou in hither Mat. 22. 12. He doth not say Friend how â—atest thou down but how camest thou hither This shews us that his Sin was not some Indisposition that had overtaken him in sitting down but that he did not look to sit and prepare himself before he came in So it is in the Supper of the Lord A Man commits as great a Sin in an unprepared coming as in a profane not coming at all He may expose himself to as great a danger by coming as by not coming There is no Man that comes to the Sacrament but God hath an Eye upon him 〈◊〉 God's all-seeing and all-piercing Eye is upon him God takes special notice of him to see how he comes prepared If he comes unworthily he is like to hear of it to his sorrow We come to the Sacrament to enquire of God to seek his Face and Favour to receive Comfort and Consolation from him But whosoever comes unpreparedly instead of a gracious Answer shall meet with an angry Question Friend how camest thou in hither A Question that put thoroughly home to the Conscience of Men will so astonish and affright 'em that they shall not be able to say a Word for themselves People generally will not endure that their Minister should Catechise them and Question with them to prepare them the better for the Holy Sacrament But let such know God Himself will Catechise them and put such a Question to them as shall strike them dumb and speechless Now is it thus That it is the Duty of all such as desire to be made Partakers of the Holy Sacrament of the Body and Blood of Jesus Christ are solemnly to sit and prepare themselves for it by Examination and that such as come unpreparedly come unworthily Oh! the great Abuse of that Holy and Sacred Ordinance that hath been â—ound among us in admitting unworthy and unpreparedâ— Persons to the Participation of it Surely one Reason and why the Sword this day drinks up so much Blood and devours so much of our Flesh is because we have been guilty of the Body and Blood of Jesus Christ in our unworthy Receiving of the Holy Sacrament I beseech you therefore for the sake of the ever Blessed and Adorable Jesus who so freely laid down his Precious Life for you and as you prize the Everlasting Happiness of your own Immortal Souls that you would make it your utmost Care and Diligence so to direct your Lives and
Conversations that with prepared Hearts and joyful Souls you may chearfully approach the Holy Table Now it follows we should consider what this Preparation is and wherein it stands This Preparation is Two fold Habitual and Actual Habitual There 's somewhat that Men must have and something that Men must do 1. Habitual Preparation stands in the having of all such Dispositions and Graces or gracious Dispositions as qualifie and fit a Man for the Work of Receiving 2. Actual Preparation stands in the exciting and awakening of those Graces and Dispositions and renewing of them when a Man is to Receive Both these must be done by him that will Receive worthily For there is a Two-fold Unworthiness found in those that come unpreparedly to the Sacrament of the Lord's Supper an Unworthiness of the Person an Unworthiness of the Action when such come to the Sacrament as have no Right to the Sacrament or when such as have Right to it come not in a right and due manner It is in this Ordinance as in the Preaching of the Word A Man that will Preach the Word must first be habitually prepared for the Work by having such Gifts Graces Abilities and Ministerial Qualifications of Learning and Knowledge in the Scriptures as are required to accomplish and fit a Man for that Work A Minister should be a Man well read and well studied Now though a Man be sufficiently qualified and proved and gifted for the Work of the Ministry he will not on a sudden step up into the Pulpit take a Text at adventure and fall a Preaching but besides his Habitual Preparation in the course of his Studies he will study a fresh upon a particular Text and for a particular Sermon and bestow special Pains for that particular Work I am no Prophet I am an husbandman Zech. 13. 5. for man taught me to keep cattle from my youth Ye men and brethren if ye have Act. 13. 15. any word of exhortation for the people say on Every Scribe instructed unto the kingdom Mat. 13. 52 of heaven brings forth out of his treasure things new and old Now thus it is in the case of the Sacrament there must be an Habitual Preparation and an Actual Think him to be saved by him in his own way whereupon God bestows his Son upon the poor Sinner and in due time crowns all with the Assurance of his Love in particular by the infallible Testimony of the Spirit Now Christians How hath the Case been with you What Experience have you had of these workings Did you ever see your selves to be lost and undone Creatures Was the News of a Saviour ever as welcome and acceptable to you as a Pardon to a ppor Malefactor ready to be turn'd off the Ladder What longings thirstings after Christ Have you besieged Heaven with strong and earnest Cries and Groans after Christ Hath the Kingdom of Heaven suffered Violence by reason of you Hath Christ been ever precious in your esteem c. 2. But Secondly Consider how Faith works what the Fruits and Effects of it are and by that judge It purifies the Heart it begets a striving against and resisting of Sin and Corruption it draws the Heart to a Dependance upon God in all Estates and Conditions it trusts God as well for a supply of Outward Necessaries as for Eternal Salvation it self And which I shall only insist upon it causeth a Man to have respect unto all God's Commandments to yield universal Obedience without Dispensation A True Believer doth not allow himself in the Omission of any known Duty or in the Commission of any known Sin If he do sin 't is out of Weekness and Infirmity or through Violence and Suddenness of Temptation but 't is not out of Wilfulness and Presumption He may fall into Sin but he doth not live and lie in the Practice of Sin he doth not make a Trade of it Judge therefore how the Case stands with you in this respect Are all or any of God's Commandments grievous to you Do you make a trade of Lying Swearing Drunkenness Profaning God's Day Scoffing at Religion c. Oh! 't is to be feared you are far from Believing and so cannot partake worthily of this Ordinance A Second Grace is Repentance Which may be described to be a spiritual Sorrow for Sin joyned with a true Hatred and Detestation of it It implies 1st A Conviction and Acknowledgment of Sin A Man doth not deny conceal or seek to hide his Sin or justifie himself and stand stoutly upon his own Vindication and Innocency when his own Conscience is privy to the contrary but with holy David he doth freely and ingenuously confess and acknowledge his Sin and that particularly Against thee thee Psal 51. 4. only have I sinned Wash me cleanse me Ver. 14. deliver me from blood-guiltiness 2dly It implies inward Grief and Sorrow of Heart for Sin and the Offence given thereby to God It 2 Cor. 7. 11. causeth the Sinner to sorrow after a godly sort 3dly It implies an inward Hatred and Dislike of Sin an Aversion and turning away of the Heart from Sin so that whereas a Man before had a secret Love and Liking to it now he comes to see the Ugliness and Deformity of it to loath and detest it as an Offence to God the great Enemy of his Soul and Bane of all his Peace and Comfort 4thly It implies a leaving and forsaking of Sin and a practising of the contrary Good Amendment and Reformation of Life is the great Fruit Evidence and Effect of true Repentance He that confesseth Sin professeth Sorrow for Sin and Detestation of Sin and yet continueth in the Practice of Sin He that by his Practice licks up those Sins which he seemed to have vomited up by Confession there are seven Abominations in his Heart he may seem to repent he may think he repents but the truth is he deceiveth himself and others For 't is Reformation and Amendment of Life that crowns Repentance that argues it to be sound and Isa 1. 16. sincere Wash you make ye clean put away the evil of your doings from before mine eyes cease to do evil Learn to do well c. Ver. 17. Repentance without Reformation is no better than Abomination Examine therefore thy self upon this Point Do'st thou with Adam seek to hide thy Sin Do'st thou deny it extenuate it excuse it justifie it Or though thou confessest it in thy Mouth yet is there a secret love and liking to it in thy Heart Do'st thou roul it under thy tongue as a sweet Morsel Is it with thee as St. Augustin confesseth it was with him before his Conversion he prayed That God would be pleased to suppress and subdue in him the Lusts of Concupiscence and yet he was afraid God should hear his Prayers in regard of the secret liking he had of those Lusts Is there no Amendment and Reformation of thy Life but thou art as vile as wretched as profane
and ungodly as hypocritical and deceitful c. as ever Alas thou dwellest far from Repentance Saul and Judas and Cain and many that are now in the Pit of Destruction for ought I know have repented as much as that came to Thirdly They that would come worthily to the Lord's Table must examine themselves in point of Love and Charity whether this Grace be in them of a truth yea or not Now Love is an Affection of the Heart whereby we wish Good to our Neighbour as to our selves and are willing in what we are able to do him that Good we would have done to our selves in his Case Now this Love is to be considered either as respecting the Godly or as it respects all Men in general 1. Love to the Godly is then right and sincere when 't is to all that fear God Poor as well as Rich Low as well as High Mean as well as Honourable when we have respect to him that is clad in vile Raiment as well Jam. 2. 2 3 as to him that wears the Gold Ring and is arrayed in goodly Apparel as St. James speaks He truly loves a righteous Man in the Name of a righteous Man that loves him because he is such that can place his Affection where God hath placed his that can love a Saint though he be poor mean and contemptible in the esteem of the World 2. Love to the Godly is then right and sincere when 't is constant at all times as well in Adversity as Prosperity He truly loves Christ that will own Christ in his persecuted Members that will visit them in Prison that will not be ashamed of them when they are under the Cross 'T was an Argument of a truly godly and Pious Affection in Obadiah when in the time of Persecution he shelter'd and protected the Lord's Prophets hiding them by fifâ—ies in Caves and seeding them And 't was the Honour of Onesiphorâ—s that he was not ashamed 2 Tim. 1. 16. of Paul's Chain Now examine thy Heart upon this Account How standest thou affected to those that fear God Are they the object of thy choicest and intire Affection Or Dost thou hate them malign them in the secrets of thy Soul scoff at them deride them injure them Or do'st thou carry a Respect towards those that feaâ— God and are withal Rich Honourâ—â—â—le and Great in the World but in the mean time Despisâ—â—â— those of 〈…〉 Rank and meaner Condition It may be they are more Eminent in Grace and Goodness than the other And art thou ashâ—â—â—d to 〈◊〉 the Servants of Christ in â—heir Advâ—rsity Do'st thou then look strongely upon them Do'st thou â—â—â—nch and shrink back when thou seest them haled to Prison Convented before Earthly Tribunals c. 'T is to be feared thy Heart is not sincerely affected neither is there that Love to the Image of God which should be in all the Children of God 2dly How standest thou affected to thy Neighbours in general 1. Is there a sympathy and fellow-feeling in thee of thy Brother's Condition Art thou grieved for the Afflictions of Joseph Art thou affected with the Miseries of others Do'st thou mourn with them that mourn grieve with them that grieve Do'st thou pity them pray for them help and relive them according to thy Ability and as thou hast Opportunity So Do'st thou rejoyce in the Welâ—are and Prosperity of thy Brother Art thou so far from envying him and repining at him a thing too common in the World now a-days that it doth thee good to see him thrive and prosper This is an argument of true Love and Charity But it may be thou hast no Bowels of Pity and Compassion towards thy Brother in Misery thou shuttest up thine Heart and withdrawest thy Hand from him It may be thou art one that enviest and repinest at the Prosperity of thy Neighbour thou art lean because he 's fat thine Eye is evil towards him because God is good to him Oh! thou art an uncharitable Wretch And how dwellest the Love of God in thee when thou hast no Love to thy Brethren A Second Note of True Charity is when a Man is willing and ready to pardon and remit Offences done unto him and to seek Reconciliation where he hath given Offence Indeed this is a very hard Matter to put in practice Mens Hearts are so full of Pride Scorn Rancour Malice and Revenge But a truly Charitable Man will do for Man as God hath done for him who hath freely pardoned him for greater Offences and though he were the offended Party yet first sought Reconciliation with him And therefore how far are those implacable revengeful and irreconcilable Spirits who know not how to pardon an Offence or to pass by an injury but Aeternum servant sub pectore vulnus carry an everlasting Grudge with them will watch an Opportunity of Revenge though it may be seven Years hence How far I say are these implacable and revengeful Spirits from that Love and Charity which becomes Men more especially Christians Are there not many come to the Sacrament with this Mind that will profess they are in Charity with all the World freely forgive allâ— owe no Man ill Will But as the Serpent iâ— said to lay down her Poyson while she drinks and afterwards swallows it up again so these seem while they come to the Lord's Table which ought to be a â—â—nd of Christian Love and Charity to lay down their malicious and revengeful Thoughts but afterwards will re-assume and take them up again to the purpose Such Hypocrisie and Impiety God will certainly find out and severely punish Thus you see wherein and how we are to Examine our selves before we come to the Lord's Tableâ—â—t may be demanded what is to be done if after Examination we â—ind our selves Unworthy R. They that find their wants of these Graces that do unfeignedly bewail and mourn for them that make it their humble and earnest Prayer to God for Redress these are indeed truly Worthy though not so worthy as they would be But now they that neither have these Graces nor yet care for them that are in no wise sensible of their spâ—itual Wants mourn not under the same c. these are utterly Unworthy These are no better than Dogs and such aâ—are to be exâ—luded and 't is to be hoped Authority will in time fuâ—nish us with a Staff to keep them off As for poor humble contrite mourning Hearts c. though they may be conscious to themselves of much Unworthiness yet let them not draw back but come with holy Fear and humble Reverence And with a word of Direction to such how to behave themselves there I shall conclude 1. Know what your Minds must be â—ixed and think upon in the Sacrament 2. What Affections are to be stirred up in you at the Sacrament For the First Your Thoughts are not to dwell upon the Outward Elements and Actions of the Sacrament but to be raised up to a
Meditation upon Christ's Death and the Benefits thereof The Bread and Wine separated by Consecration to this holy Use should re-mind us of Christ's being fore-ordained and set a-part by God from all Eternity to the work of Man's Redemption The Breaking of the Bread and the Pouring forth of the Wine should bring to our remembrance how Christ was torn in his Body with Wounds and Stripes and toâ—tur'd in his Soul with the sense of his Father's Wrath and Indignation and that for our Sins and Transgressions When the Minister offers to thee the Bread and Wine think of Christ given to thee of God freely and freely giving himself to thee if thou wilt receive him When thou receivest and eatest those Elements think on Christ the living Bread that gives Life to thy Soul and by his Merits preserve it from Eternal Death Let thy Heart cleave unto him by Faith throw thy self into his Arms wash thy Soul in his Blood hide thy self in the Holes and Clefts of this Rock from the stormy Tempest of God's Wrath. This is the Life of this holy Sacrament without which Spiritual Applications all is but a dead and empty Ceremony Now of the Affections that must be excited and stirred up in thiâ— Ordinance 1. Our Hearts must be drawn to a firm relying and dependance upon Christ as an All-sufficient Saviour having paid the utmost Farthing and trod the Wine-press defeated all the Powers of Darkness and purchased for us a Kingdom that cannot be shaken Let not greatness and difficulty of the Work of Redemption terrifie us Christ hath finished 2. The sight of Christ Crucified should beget in us a godly Sorrow for our Sins that were the Judasses Pilates Zech. 12. 10. Jews Mourn over him 3. Thankfulness Because by Christ's Death is purchased for us the greatest Blessing that ever was Pardon Reconciliation Grace Glory 2. On our part the greatest Undesert that might be 3. Infinite Disproportion betwixt Christ and us the Just for the Unjust the Prince of Glory for Vassals of Baseness 4. Love unto Christ How should we love Christ that loved us and gave himself for us 1. A Man must Examine himself after he is come from the Sacrament to consider what Comfort and Encrease of Grace he hath received what quickning Vertue and Refreshment he hath found to flow out of Christ into his Soul Now upon such Examination a Man shall find that it hath â—een well with him at the Sacrament oâ— that it hath not and so accordingly he is to proceed First then If a Man hath found no Joy Comfort or Enlargement but upon Examination finds that he hath been unfruitful dead and dull then two things are to be done 1. Suspect thy self that thou hast been â—ailing either in thy Preparation to or Performance of the Duty Labour therefore to find out what it was that hinder'd the Efficacy of the Sacrament and be seriously humbled for it Yea if we can but be sensible of our Senselessness of Heart that holy Duty and truly mourn for it we need noâ—â—e much disheaâ—tned because this is one Fruit of the â—ife of Christ which was undoubtedly received in the Sacrament 2. Endeavour by after Pains and Humiliation to quicken and awaken tâ—e Efficacy of the Sacrament For we must know Sacraments do not always work for the present but the Efficacy may come afterwards The first Sacrament of the Supper the Disciples receiv'd it 's like they found not the Efficacy of it for the present for then they understood nothing of Christ's Death neither could it sink into their Heads that He should die but yet afterwards when they came more clearly to understand the Mysteries of Redemption and the whole â—octrine of Christ â—o question but they reaped the Benefit of that Ordinance which then they fully understood not 'T is with the Sacrament as with the Word Many a Man hears the Word and in some measure minds it but for the present it hath no Effect at all It 's possible it may work many Years after A Sermon preach'd seven Years before may prove the Means of a Man's Conversion seven Years after We have an Example in that kind All thingâ— that John spake Joh. 10. 41 42. of this man were true And many believed on him there This is written of some of John's Hearers John had preach'd Christ before They did not thereupon believe in Christ when he preach'd John was dead and gone but now when Christ comes among them they upon John's former Sermons preach'd a great while before do now believe John was dead but not his Word that works while he lies in his Grave Thus also may it be with the Sacrament it doth not always presently work it may and doth work with some a long time afterwards when a Communicant humbled for his Unprofitableness in the Duty endeavours by after-Diligence and Humility to quicken and put Life into it Though we have miscarried in our Preparations to the Sacrament and Disposition in the Sacrament yet may the Vertue Efficacy and Comfort of it be recovered by after-Diligence and after-Humiliation But if when the business is once over Men shall never look back nor reflect upon it more so as to be humbled for their Deadness Hardness and Indisposition in the Duty and have no care to make up that by after-Diligence which was wanting in the present Performance no marvel though they receive no Benefit or Advantage by it But Secondly If upon after-Examination and a Review of the Business we find that we were refreshed our Hearts comforted and enlarged that we had Vertue from and Communion with Christ 1. Let us bless God with our whole Soul for his Mercy and Goodness to us and with all thankfulness acknowledge his gracious dealing with us 2. Let us be careful to keep up and maintain that graciouâ— and holy frame of Spirit which we brought from the Sacrament Pray we as David did for the People when he saw them in a good frame of Spirit and that they offered willingly and freely towards the Building of God an House O Lord 1 Chron. 29. 18. keep this for ever in the imagination of the thoughts of the heart of thy people So when we find a good frame of Heart wrought in us at the Sacrament we should pray and endeavour that this frame of Heart might be still upheld and continued in us We should endeavour to keep alive as long as may be that holy fire that was kindled in our Hearts in the Use of the Sacrament It 's a great fault in us when we come from the Sacrament that we have no care to keep our Hearts in good frame by Prayer Meditation or good Conference but presently fall a discoursing about secular Business or foolish idle and unprofitable Matters This is a dangerous quenching of the Spirit and tends to the hardening of the Heart as thrusting red-hot Iron into Water makes it harder Such sudden coolings and dampings of spiritual heats got in
holy Duties cannot be without much Danger to the Soul A Second thing to be look'd into is A great care to make good and perform that Vow of New Obedience which we have renewed with God in the Sacrament Our Hearts are very sâ—ippery like a Bullock unaccustom'd to the Yoke and Satan is very subtle to draw us speedily to a breach and therefore it concerns us to be watchful The Devil is exceeding desirous to go in and go down after a Sacramental Sop. No sooner was Christ Baptized Luk. 3. but Luk. 4. presently after the Sacrament receiv'd he sets â—iercely upon Christ with all his might strength and skill in his Temptations so he lies upon the catch to tempt us immediately after we come from the Ordinance And therefore we must have a special care to keep our Covenants and to express the Power of God's Ordinance in the Holâ—ness and Obedience of our Lives We must have a care to walk closely with God to forsake all former Sins to perform all Duties of Obedience formerly neglected Elias after he was fed by God went in the strength of that Food 1 King 19. 8. Forty Days and Forty Nights together So should we walk in the strength of our Sacramental Food many Days and shew that indeed we have received Strength from it and by it by keeping our Covenants with God of Holiness and Righteousness Novus Dies Novos Mores Now God requires we should take up new Thoughts Resolutions Endeavours that we should lead new Lives It should be with us after our Communion with God in the Sacrament as it was with Jacob after his Communion with God in Bethâ—l Then Jacob lifted up his feet and Gen. 19. 1. came into the land of the people of the East He lift up his Feet went with Strength Spirit and Chearfulness So when we have had Fellowship with God in the Sacrament in the Strength of the heavenly Food we should lift up our Feet and go on chearfully in God's Ways 'T is said That Jesus returned from Luk. 4. 1. his Baptism in Jordan full of the Holy Ghost to be tempted of the Devilâ— He went from the Sacrament full of the Holy Ghost and full of Power against the filthy Ghost So should we rise from the Sacrament full of the Holy Ghost full of Power and spiritual Strength Tanquam Leones Ignem spirantes Like Lions breathing Fire as St. Chrysostome speaks that so we may be Terrible to Satan and Powerful against our Lusts That which St. Paul speaks must Eph. 4. 28. be especially remembred Let him that stole steal no more Let him that swore swear no more that used to lye be drunk unclean c. Eccl. 5. 4. do so be so no more We do interpretatively and in effect Vow this in the Sacrament Reason thus with thy self therefore I have been at the Sacrament I have there vowed and taken the Sacrament upon it That I will forsake my Sins become a New Man And with this stop the Mouth of the Devil when he shall tempt thee to Evil either by himself or Instruments Christiana sum Many come to the Sacrament and there vow New Obedience and yet when once the Action is over O! how soon are their Vows forgotten 'T is said That the people sate down Exod. 32. 6. to eat and drink and rose up to play How many sit down to eat and drink the Sacramental Elements and that done rise up to play To what play To play the Beasts the Swine the Wantons the Wretches and so make themselves by such Receiving two-fold more the Children of the Devil than they were before The Abassines after the Receiving of the Sacrament think it not lawful for 'em to Spit on that Day till the Setting of the Sun This is Superstition and yet such Superstition as shall condemn the Profaneness of many among us They that hold it unlawful so much as to Spit that Day would they out of Excess of Drunkenness Spue that Day They that will not Spit that Day would they endure the hâ—llish Drivel of ungodly Oaths and unsavoury rotten Communication to fall from their Mouths that Day They that would not Spit that Day would they in that Day spit in God's Face as our common Swearers and Blasphemers do The Rock followed the Israelites 1 Cor. 10. 4. The Water issued out of the Rock according to some followed them as they journeyed and streamed after them in their removes so should we have a care that the Vertue and Efficacy of the Sacrament should follow us and stream after us all the while we are travelling in the Wilderness of this World Unless it be thus with us we horribly pollute and take God's Name in vain aâ—d make our selves guilty of Spiritual Perjury in the sight of God And woe be to that Man that breaks Covenant with the Great God of Heaven and Earth who will not be moâ—ked 〈◊〉 will not be baffled who will be a swift Witness against all such as grosâ—ly take his glorious Name in vain and so â—oully pollute his Holy Ordinance You see then how much iâ— concerns us to walk Holily Circumspectly Faithfully after our Participation of this Blessed and Holy Ordinance Doct. It is a necessary Duty required of every one before he come to the Sacrament of the Lord's Supper That he examine himself diligently and carefully Quest Wherein dâ—th this Examination consist Resp In a diligent Enquiry Whether we have those Graces or not which are requisite to be found in every one that would come Worthily to this Ordinance They are Three Faith Repentance and Charity Without Faith we cannot â—eed on Christ or drink his Blood Without Repentance we cannot mourn over Christ whom we have pierced by our Sins and crucified by our Transgressions which is a Duty to be exercised in the Sacrament And without Love we have neither Union with Christ the Head nor yet with the Faithful who are the Members of Christ's Mystical Body First therefore we are to examine our selves in Point of Faith Now we may judge of the Truth of this Grace by taking into our serious Consideration 1st How it is Wrought 2dly How it Works 'T is wrought by the Ministry of Rom. 10. 17. the Word Faith cometh by hearing 1. Convincing us of our Misery and Wretchedness by reason of Sin Original and Actual the Sin of our Nature and the Sins of our Lives 2. Terrifying us with the Threats of the Curse Internal External Eternal 4. Humbling us and laying of us low in the sight of God 4. Revealing unto us the Lord Jesus Christ in his Fulness and All-sufficiency to Save in his Willingness and Readiness to Embrace poor contrite broken-hearted Sinners 5. Working the Heart to an insatiable Hunger and Thirst after him to a Willingness to accept of him upon any Terms to a Contentedness to do or be any thing so we may but have him 6. To a Recumbency and Relying upon him alone for Lifâ—